The world is a field for the Hereafter (akhirat)

The kind of worldly life that should be avoided is one defined by excessive luxury (a hedonistic lifestyle)—much like that of the ‘Ad people during the era of the Prophet Hud. Today, there appears to be a misconception: a fear of wealth, leading people to shy away from becoming prosperous. Out of this fear, some choose to work only the bare minimum.

One day, the Messenger of Allah – Muhammad SAW (peace be upon him) encountered a companion who was in a truly dire state. When asked about his condition, the man explained that it was perhaps the result of his own prayer, in which he had asked: “O Allah, grant me suffering in this world, and let this worldly suffering serve as a sign that I shall attain happiness in the Hereafter.” Upon hearing this, the Prophet (peace be upon him) offered a better prayer—the one found in Surah Al-Baqarah, verse 201: “O Allah, grant us goodness in this world and goodness in the Hereafter, and protect us from the torment of the Fire.” Those who possess faith view this world as a field for the Hereafter; they strive to attain worldly success while remaining guided by Divine values.

Some texts suggest that a contributing factor to a weak work ethic among Muslims is a fundamental misunderstanding of the nature of this world and the Hereafter—as if they were two mutually exclusive, black-and-white realms. This misconception leads to further errors, specifically regarding one’s attitude toward wealth and work.

Therefore, we must master the world before the world masters us

We often compartmentalize the world and the akhirat (hereafter), social life and religion, and the relationships between humans—as well as the relationship between humanity and God. In reality, while these aspects may be distinguished, they are meant to be integrated. The Quran calls upon human beings to be active participants in navigating this world. We must remember that a human being consists of both spirit and body, and both must be kept in balance. In the Quran, the terms al-hayaat (life) and al-mamaat (death)—both consisting of six letters—appear an equal number of times: 145 occurrences each.

The question is not whether prayer or work is more important; rather, the correct approach is to perform prayers at their appointed times and to engage in work during its designated hours. The Prophet (peace be upon him) stated: "The best among you is not the one who prioritizes the Hereafter while neglecting the world, nor the one who prioritizes the world while neglecting the Hereafter. The best among you is the one who balances both."

We should strive to master the world, without allowing the world to master us. Regarding material wealth, the Messenger of Allah (peace be upon him) adopted this stance: "I shall keep wealth in my hands, not in my heart." The Messenger of Allah serves as the clearest example; he was the most noble human being in both this world and the Hereafter. He was the Insan Kamil (the Perfect Human), yet he attained this status while living as any other human—eating, drinking, sleeping, and having a family.

To navigate this world correctly, one must possess taqwa (God-consciousness). A person of taqwa maintains a balance between their worldly life and the Hereafter, between their domestic life and their social responsibilities, and so on. Those who possess taqwa are also permitted to enjoy the blessings of this world. Surah An-Nisa, verse 134, states that with Allah lies the reward for both this world and the Hereafter. The key is to understand the true nature of this world, as well as which ways of living are permitted and which are not.

A Muslim’s attitude toward this world should be positive. As a khalifah (steward/vicegerent) on Earth, one must not flee from the world; instead, one should "master" it—in the sense of managing it and bringing prosperity to it. Humans should not debase themselves before the natural world, for Allah has honored humanity and elevated it above all other creations. To fulfill this duty, humans must pursue and develop knowledge. All forms of knowledge are from Allah—with the exception of "black magic" (harmful, forbidden occult practices). From Muadz bin Jabal, the Prophet SAW said: "Seek knowledge because it shows that we fear Allah. Seeking knowledge is an act of worship, while remembering it is tasbih, analyzing it is jihad, while teaching is a guide in determining what is halal and what is haram and even becomes a lamp on the path to heaven."

Knowledge is a friend when you are afraid, a friend when you are alone, even a friend to talk to in isolation. It is a guide in times of trouble and joy, a powerful weapon in dealing with enemies but a decoration and composition in times of silence. Allah raises the status of a society because of knowledge so that they become role models for others, their ideas and thoughts become role models, always accompanied by an angel who caresses them with the softness of his wings as well pray for them. Every leaf, twig and ripple of the ocean waves join in asking forgiveness for them, as well as all the animals on land and at sea. Knowledge revives the soul from deadly ignorance, enlighten us from darkness, so that everyone will achieve a high, noble position and degree in this world and in the hereafter.

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Why does Islam require work hard?

Because tawakkal is only possible after trying as hard as possible

Don't misunderstand the meaning of tawakkal. Tawakkal is often misinterpreted as giving up without trying to change one's fate. As Umar said, "the sky does not rain gold or silver." This means that tawakkal does not mean we abandon endeavor and effort.

Once a young man came to the presence of the Prophet Muhammad. When he was asked how his camel was tethered, he answered that he did not tie the rope because he had put his trust in it. On the contrary, Rasullullah immediately told him to first tie the camel's rope properly and then put his trust in it.

Because repentance is not enough on the tongue

As in Surah Al Baqarah verse 60: "Except for those who have repented and made amends and explained (the truth), then it is from them that I accept their repentance." Repentance is only accepted if we have truly left behind previous mistakes and done something positive otherwise. Making improvements means doing good work and trying to leave behind bad work. There are actions that you must take, or no longer do; It's not enough just to speak a thousand times.

By working we have the opportunity to be loved by Allah SWT

In a history it is described: Indeed, Allah SWT loves a believer who works hard. God's love can only be achieved if we have carried out all the mandates and teachings of the Koran and the Sunnah of the Prophet, accompanied by an overflowing heart filled with love. Whoever loves Allah, Allah will love him.

Imam Ibn Qayyim outlines ten stages toward attaining the love of Allah: reciting the Quran while reflecting upon and understanding its meanings; drawing closer to Allah through voluntary acts of worship (sunnah) following the fulfillment of obligatory ones; maintaining constant remembrance of Allah—in one’s heart, with one’s tongue, and through one’s actions; prioritizing the love of Allah over the love for one’s own self; contemplating the greatness of Allah’s names and attributes; reflecting upon the blessings and favors one has received from Him; engaging in acts of obedience to Allah with a fully present and attentive heart; spending time alone with Allah during the last third of the night; keeping company with those who love Allah and the truthful (al-shiddiqin); and distancing oneself from anything that might create a barrier between oneself and Allah (SWT).

None of this is easy. We must strive to overcome the inclinations of our own hearts, control our tongues, and direct all our behavior toward consistently fulfilling these ten conditions over time.

Through work, one can be spared from the torment of Hellfire.

It is narrated that when the Prophet Muhammad (peace be upon him) returned from the Battle of Tabuk, he noticed that the hands of Sa’d ibn Mu’adh al-Ansari were blistered and darkened by the scorching sun. The Messenger of Allah asked, "What happened to your hands?" Sa’d replied, "I have been working the land with this hoe to provide for my family, for whom I am responsible." The Prophet Muhammad (peace be upon him) then took Sa’d’s hand and kissed it, saying, "This is a hand that shall never be touched by the fire of Hell."

A Muslim must fulfill their role as a khalifah (steward/vicegerent) in the best possible manner.

Human beings serve as Allah’s khalifah on Earth. Furthermore, we must remember that Islam was revealed for the benefit of all creation—a responsibility that rests squarely upon the shoulders of Muslims. How can this duty be fulfilled if Muslims do not master knowledge, collaborate within networks, possess the necessary resources, and take on leadership roles in the world? All of this must be achieved through hard work, especially in this 21st century, a time when other nations have already surged far ahead.

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Some Benefits of Working Hard in Islam

 

First, working hard can erase sins

The Messenger of Allah (peace be upon him) said: "Indeed, there are some sins that cannot be erased by [the rewards of] prayer, charity, or the Hajj; they can only be atoned for through earnest effort in earning a livelihood." This clearly demonstrates the high status of work in Islam—to the extent that through hard (diligent) work, sins can be forgiven by Allah the Almighty.

In one hadith, Muhammad SAW (peace be upon him) stated: "Whoever feels exhausted at night due to the work they performed during the day, that person will be forgiven by Allah that night." Furthermore: "Whoever feels exhausted in the evening from working—from laboring with their own hands—will have their sins forgiven that very evening."

Second, those who work hard will meet Allah with a radiant face

It is mentioned in a narration that those who pursue a lawful and virtuous profession will meet Allah the Almighty with a face as radiant as the full moon. The Messenger of Allah said: "Whoever seeks a lawful and good livelihood in this world will meet Allah the Almighty with a face as radiant as the full moon." In a hadith narrated by Abu Hurairah, the Messenger of Allah said: "Whoever seeks a livelihood in this world through lawful means—toiling for the sake of their family and out of care for their neighbors—will be raised by Allah on the Day of Judgment with a face as luminous as the full moon."

Third, working facilitates the answering of prayers

Prayers are answered by Allah the Almighty when the food we eat, the clothes we wear, and the homes we live in are obtained through lawful and virtuous means. How does one acquire these things? Naturally, through lawful work.

To obtain lawful wealth, one cannot afford to be lazy or merely put in a half-hearted effort. People say: "Nowadays, it is difficult to find haram wealth, let alone halal ones." Mahatma Gandhi took this seriously. There are seven social sins, he said, one of which is “getting rich without working.”

Four, work brings rewards (pahala)

One day after Friday prayers, Caliph Umar asked a group of congregants relaxing in the mosque: "Why are you still here? They answered: We are people who trust in Allah." Hearing this answer, Umar threw them out of the mosque, saying: "Don't stop working to seek sustenance, while He knows that the sky has never rained gold or silver." This is in accordance with the words of Allah: "When you have finished praying, scatter on the face of the earth and seek Allah's grace (AI Jumuah: 9).

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Reading the QURAN fosters a calm, peaceful, and tranquil soul

 

The rhythm of the Quran aligns with the body’s metabolism—a factor essential for achieving good health. According to the WHO, health is defined as “a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity.”

An expert has studied human biological and psychological responses to listening to the Quran, utilizing electronic equipment and computer systems. The participants included Arabic-speaking Muslims, non-Arabic-speaking Muslims, and non-Muslims who did not speak Arabic. The results showed that in 97 percent of the trials, there was a spontaneous reduction in nervous tension when the Quran was recited. Furthermore, 65 percent of the participants exhibited a greater decrease in electrical energy within their muscles when listening to the Quran, compared to only 33 percent when listening to other types of Arabic text. This process triggers direct changes in the brain’s neural structures, which subsequently influence other bodily organs.

The study consisted of 210 trials: 85 instances where verses from the Quran were recited, and 85 instances where non-Quranic Arabic text was used. The non-Quranic Arabic passages were matched to the Quranic verses in terms of rhythm and pronunciation, while 40 trials involved no Quranic recitation at all. The testing method employed an alternating sequence, and the participants were not informed whether the text being recited was from the Quran or otherwise.

From a medical perspective, nervous tension can lead to organ dysfunction, often caused by the production of cortisol or other substances released during the interaction between the brain’s nerves and the muscles. Listening to the Quran reduces this nervous tension, allowing the body to feel refreshed. Enhanced physical stamina helps ward off various illnesses or aids in the recovery process.

These empirical findings are strongly corroborated by modern neuro-imaging and psycho-cardiovascular research. A landmark meta-analysis published in the Journal of Religion and Health demonstrated that listening to Quranic recitation significantly reduces anxiety levels and stabilizes vital signs, such as lowering blood pressure, heart rate, and respiratory frequency across diverse patient populations. Advanced Electroencephalogram (EEG) studies further reveal that the unique phonetic structure, rhythmic intonation (Tajweed), and acoustic resonance of the Quran trigger a marked increase in alpha brain wave activity—the neural frequency associated with deep relaxation, heightened mindfulness, and stress reduction.

Ultimately, the neurobiological mechanism behind this calm operates through the modulation of the autonomic nervous system. By shifting the body’s state from a stress-induced sympathetic overdrive to a parasympathetic-dominant state, Quranic auditory stimulation downregulates the hypothalamic-pituitary-adrenal (HPA) axis, thereby suppressing excess cortisol and adrenaline output. This physiological shift not only mitigates muscle tension and mental fatigue, but also boosts immune function by facilitating cellular repair and enhancing natural killer cell activity. Thus, both ancient wisdom and contemporary medical science affirm that engaging with the Quran serves as a potent, non-invasive therapeutic intervention for holistic mental and physical well-being.

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Fasting is not a form of torment, but rather a path toward better health.

 

Mentally, fasting is beneficial for controlling one’s desires, fostering empathy and sympathy, and practicing honesty. Physically, fasting serves numerous functions. It is a process also observed in nature—for instance, in chickens while they incubate their eggs, in snakes, and in caterpillars as they undergo metamorphosis into butterflies. For Muslims, the ultimate goal of fasting is taqwa (piety)—fulfilling all of God’s commands and abstaining from what He has forbidden. These commands and prohibitions are, of course, to be observed in this life, not in the hereafter.

Fasting makes us healthier. While our digestive system typically works non-stop for 18 hours a day, fasting allows it to rest for 12–14 hours. This has significant implications, including a reduced risk of diabetes, high blood pressure, high cholesterol, gastric ulcers, and obesity. As noted by Connectique: First, fasting cleanses the body of metabolic waste, as the body begins to utilize stored nutrients. Second, blood sugar levels tend to drop during a fast, giving the pancreas—which produces insulin—a chance to rest. Third, it promotes a healthier digestive system by allowing the stomach to rest for 12–14 hours.

Fasting also lowers the risk of developing type 2 diabetes. A physiological reduction in caloric intake leads to lower levels of circulating insulin and blood sugar. This enhances the body’s insulin sensitivity, making it more effective at normalizing blood sugar levels and regulating body temperature. Proper blood sugar control helps prevent type 2 diabetes—a condition that arises when the body’s insulin becomes less effective at regulating blood sugar.

I have a personal experience involving my own father. He suffered from acute gastritis for years; whenever he missed lunch, he would immediately break into a cold sweat, feel dizzy, and begin to tremble—he suffered greatly. At first glance, it seemed impossible that he would ever be able to fast for an entire day. However, once a firm and sincere intention was set, it turned out that he was able to fast successfully until sunset (maghrib).

Fasting reduces the risk of stroke by improving blood cholesterol levels. It can increase HDL (the "good" cholesterol) by 25 points and decrease triglycerides—fats that contribute to the formation of LDL (the "bad" cholesterol, which is harmful to health)—by approximately 20 points.

Fasting strengthens the body's immune system. A reduction in caloric intake lowers the rate of energy metabolism, which in turn causes body temperature to drop. Decreased oxygen consumption leads to a reduction in the production of toxic oxygen compounds known as oxygen free radicals. Approximately three percent of the oxygen used by cells generates these free radicals—such as superoxide anions (O2-) and hydrogen peroxide (H2O2)—which occur naturally within the body. An excess of these free radicals can impair enzyme activity, cause mutations, and damage cell walls. There are about 50 degenerative diseases, including heart disease and stroke, that are triggered or exacerbated by these free radical compounds. Fasting suppresses the production of free radicals by approximately 90 percent and increases antioxidant levels by about 12 percent. Thus, fasting enhances the body's resilience rather than weakening it.

Sperm quality generally improves. Fasting enhances the function of reproductive organs, balances the body's acid-base levels, and improves overall organ function. It provides the digestive system with an opportunity to rest, while ridding the body of toxins, waste, and impurities that could otherwise compromise health. Through fasting, the body is able to cut off the supply of nutrients to bacteria, viruses, and cancer cells, making it impossible for these harmful agents to survive.

Once, a companion asked: "O Messenger of Allah, instruct me to perform an act through which Allah may grant me benefit." Rasul Muhammad answered: "Fast, because there is no deed equal to fasting."

Fasting can prevent cancer. Fasting functions as a “surgeon” that removes damaged and weak cells in the body. The hunger felt by a person who is fasting will move the internal organs in the body to destroy or eat the damaged and weak cells to cover up their hunger. This is a good time for the body to replace its cells with new cells. On the other hand, fasting also functions to protect the body from the addition of various dangerous substances, such as excess calcium, excess meat and fat. Bone joint pain can also be cured by fasting.

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All the movements in SHALAT (Islamic prayer) were designed by Allah to promote our health

 

Let us examine each shalat movement and its positive health benefits. Shalat begins with takbiratul ihram, which has been shown to improve blood and lymph circulation while strengthening arm muscles. Raising both hands stretches the shoulder muscles, facilitating the flow of oxygen-rich blood. This movement opens the chest cavity, allowing blood from the veins in the arms to circulate toward the part of the brain that regulates bodily balance—sharpening our senses of sight and hearing and helping to maintain physical equilibrium. Subsequently, placing the hands together in front of the abdomen or lower chest helps prevent joint-related issues, particularly in the upper body.

Research indicates that ruku (bowing) and sujud (prostration) are highly beneficial for the health of the liver and blood vessels. These postures strengthen muscles and joints through movement, fortify the spine—preventing it from becoming stiff or deformed—strengthen the joints in the legs, inhibit fat accumulation, tone abdominal muscles, and improve digestive function. Back pain is a serious concern; in France, for instance, 18–20 percent of the population suffers from bone or back pain. For women specifically, both ruku and sujud offer remarkable benefits for fertility and the health of the reproductive system.

In his book Mukjizat Gerakan Shalat (The Miracles of Shalat Movements), Madyo Wratsongko, MBA, explains that these movements help relax nerves, activate the body’s sweating and thermoregulatory systems, increase oxygen supply to the brain, discharge negative electrical charges from the body, condition the delicate blood vessels in the brain to handle higher pressure, and open up internal blood vessels (such as the coronary arteries).

The ruku posture—performed by placing one's palms on the knees—helps maintain the flexibility of the spine, which houses the spinal cord (the human central nervous system) and its associated blood flow. The ruku’ (bowing) posture helps maintain the flexibility of the structures associated with the sweat gland systems located in the back, waist, thighs, and calves. It also helps preserve the flexibility of the cervical vertebrae, the nape of the neck, and the neural pathways related to memory.

The ruku’ position ensures the proper alignment and function of the vertebral column (corpus vertebrae), which serves as the body’s support structure and a central hub for the nervous system. When the heart is positioned level with the brain, blood flow to the midsection of the body is maximized. Resting the hands on the knees helps relax the muscles from the shoulders downward. Furthermore, ruku’ acts as a form of exercise for the urinary tract, which may help prevent prostate-related issues. The flexibility of the neural pathways associated with memory can be maintained by lifting the head as high as possible while keeping the eyes focused on the sujud (prostration) spot. Ruku’ also strengthens the abdominal muscles and aids in digestion.

A prolonged sujud can help lower high blood pressure; for optimal results, the sujud should be held for a sufficient duration. The Prophet taught that one should perform ruku’ with composure (thuma’ninah), rise to a fully upright standing position, perform sujud with composure, and then rise to a seated position, also with composure.

Sujud also maximizes the flow of blood and oxygen to the brain—as well as to the eyes, ears, neck, shoulders, and liver. This process is effective in clearing blockages in the blood vessels of the heart, thereby minimizing the risk of coronary heart disease. It also facilitates the circulation of lymph fluid toward the neck and underarm areas. With the heart positioned above the brain, oxygen-rich blood can flow optimally to the brain, which in turn influences cognitive function. Therefore, perform sujud with thuma’ninah—do not rush—to ensure that an adequate volume of blood reaches the brain. Sujud may also help prevent hemorrhoids.

Sujud promotes a healthy brain. When the head is positioned lower than the buttocks, the blood vessels in the brain receive an increased supply of blood, as the heart—being in a higher position—pumps blood more effectively. The oxygen carried by the blood stimulates the activity of brain cells.

Research has shown that the act of prostration (sujud) strengthens the bones and muscles of the thighs, heels, and feet, helping to prevent joint pain, bone issues, and rheumatism. It also facilitates better blood circulation, particularly the flow from the upper body toward the lower body. Dr. Faris Aazuri, an American specialist in neurological and joint disorders, states that the postures of bowing (ruku') and prostration (sujud) strengthen the back and increase the flexibility of the muscles and tendons surrounding it.

According to Dr. Mushthafa Al-Haffar, prostration also has a beneficial effect on a woman's uterus. The movement of prostration pushes air from within the abdomen toward the mouth. Furthermore, prostration serves as an exercise to strengthen the chest muscles. During prostration, the weight of the upper body is supported by the arms and palms; this causes the chest muscles—a part of the body often considered a source of pride for women—to contract. This not only enhances the shape of the breasts but also improves the function of the mammary glands within them.

The act of prostration (sujud) also facilitates childbirth. When the hips and waist are elevated above the head and chest, the abdominal muscles—specifically the rectus abdominis and obliquus abdominis externus—undergo full contraction. This conditions the abdominal organs, enabling more sustained and forceful pushing—a significant advantage during labor, which requires both effective breathing techniques and the capacity for sustained exertion. Stronger, more developed abdominal muscles are also naturally more elastic. Furthermore, prostration helps return abdominal organs to their proper anatomical positions and keeps them secured in place.

The transition between bowing (ruku') and the subsequent standing posture (i'tidal) serves as an excellent exercise for the digestive system; the digestive organs within the abdomen are alternately massaged and released, promoting smoother digestion. As one rises from the bowing position, blood flows back down from the head, reducing pressure on the base of the brain—the area responsible for regulating balance. This helps maintain the stability of the body’s equilibrium-regulating nerves and serves to prevent sudden fainting.

Additionally, the posture of sitting between two prostrations helps balance the body’s electrical and neurological systems, while maintaining the flexibility of the nerves in the inner thighs, the areas behind the knees and calves, and down to the toes. The iftirosy sitting position—where one rests on the base of the thigh, which is connected to the sciatic nerve—helps prevent pain in the hip/thigh region that can otherwise hinder one's ability to walk. The tawarruk sitting position is particularly beneficial for men, as the heel applies pressure to the urethra, the prostate gland, and the vas deferens. When performed correctly, this can help prevent impotence.

The varying positions of the feet during the iftirosy and tawarruk postures ensure that all the muscles of the legs are stretched and subsequently relaxed. It is this harmonious interplay of movement and pressure that preserves the flexibility and strength of our musculoskeletal system. When sitting, the muscles in the perineal region contract. The heel of the left foot presses against and massages this area. This gentle pressure helps improve the condition of the reproductive organs located there. For women, this is a highly protected area, as it contains three openings: the vaginal canal, the anus for the elimination of waste, and the urinary tract.

Finally, the salam (turning the head) movement—rotating the head as far as possible to the right and left—induces relaxation in the muscles around the neck and head, which optimizes blood flow to the head. This movement helps prevent headaches and maintains the firmness of the facial skin, effectively serving as a form of relaxation for the face and neck. Furthermore, it plays an important role in protecting women from migraines and other types of headaches.

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Performing WUDU (ablution) is highly beneficial for health

 

Wudu is performed before sholat (prayer), which includes gargling, washing the face, hands and feet. Wudu helps prevent various skin diseases. Microscopic observation has revealed that individuals who perform Wudu regularly have nasal cavities that are cleaner and freer from various microbes. Microbes often enter the body through the fingertips, making the hands a potential breeding ground for them. For this reason, the Messenger of Allah (Prophet Muhammad) stated: "When one of you wakes up from sleep, do not dip your hands into a water container before washing them three times."

The upper hands, forearms, and lower extremities—such as the feet and calves—are the most vulnerable parts of the body, as they are located furthest from the center of blood circulation. Washing and rubbing these areas helps stimulate and strengthen blood circulation within them. Dr. Ahmad Syauqy Ibrahim, a physician for the Kingdom of Saudi Arabia in London and a consultant in internal medicine and cardiology, explains that immersing parts of the body in water can revitalize the body, relax nerves and muscles, and help prevent elevated heart rates, muscle pain, anxiety, and insomnia. This is further supported by other experts, who note that applying water to the face and hands is an highly effective method for inducing relaxation and calming one's emotions.

Furthermore, modern physiological science aligns remarkably with these daily ritual purifications. The systematic washing of key body parts acts as a form of hydrotherapy and reflexology, targeting areas rich in peripheral nerve endings and acupuncture points. 

By rinsing the mouth, gargling, and cleansing the face, wudu stimulates the trigeminal and vagus nerves, effectively lowering cortisol levels and signaling the parasympathetic nervous system to reduce stress. This repeated act of physical cleansing serves as a natural reset for both the central nervous system and the brain, clearing mental fatigue and restoring emotional equilibrium before standing in prayer.

Ultimately, wudu is a profound manifestation of holistic wellness where physical hygiene and spiritual readiness intersect. It transforms a simple act of washing into a preventive health regimen, safeguarding the body against airborne pathogens, dermal infections, and circulatory sluggishness throughout the day. By establishing this routine centuries ago, Islam provided a comprehensive framework that not only purifies the soul for divine audience, but also fortifies the physical vessel, ensuring that a believer approaches worship with a healthy body, a sharp mind, and a tranquil heart.

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In reality, SHOLAT (prayer) serves as a provision for navigating life in this world

 

We frequently hear and repeat the phrase, "prayer is the pillar of religion." Remember, religion addresses matters concerning both this world and the hereafter; thus, prayer acts as a pillar for both.

Prayer yields both physical and mental benefits. Psychologically, it provides tranquility and peace to those who perform it, while also fostering discipline. It trains one’s ability to concentrate, encourages personal cleanliness, and allows the nervous system to rest. In terms of mental well-being, Prophet Muhammad (peace be upon him) viewed prayer as a sanctuary and a place of rest for the heart, as reflected in his words: "My spiritual relief has been placed within prayer." In another hadith, he said, "Grant us comfort and peace through prayer, O Bilal..." Socially, prayer cultivates bonds among people, particularly when performed in congregation.

The physical benefits are numerous. Research by Dr. Abdurrahman Al-Umari suggests that those who are diligent in prayer experience inner calm and serenity—a state linked to balanced hormonal production, which in turn slows the aging of bodily organs. The movements involved in prayer act as a form of stretching, increasing bodily flexibility and improving blood circulation. Through prayer, one engages various parts of the body, including the fingers and toes.

When prayer is performed with khusyuk (deep, focused devotion), the heart becomes filled with love for Allah. This inner tranquility is continuously reinforced, manifesting in a demeanor characterized by gentleness, patience, and humility. Prayer encompasses both an outward (physical) and an inward (spiritual) dimension.

According to one expert, the tashahhud posture (al-qa'dah or julus) restricts blood flow through the major vessels in the legs, which increases the volume of blood directed toward the brain and other areas, while simultaneously enhancing circulation through collateral vessels in the legs. When standing, oxygen saturation in the legs is 97–100 percent, with a normal pulse. When sitting with the knees bent at an angle of approximately 60 degrees, saturation drops to 93 percent; eventually, the pulse disappears, and saturation can no longer be detected. The primary blood flow ceases entirely.

This results in an increased supply of blood to the brain and vital organs, along with an elevated metabolic rate, enabling us to maintain high levels of concentration for longer periods. Blood vessels become more elastic, which helps prevent blockages in arteries and veins, as well as complications from diabetes—such as tissue decay in the feet caused by vascular impairment. This sitting posture has been adopted by the "Tapak Iman" Ergonomic Lifestyle Club and is referred to as the "combustion-inducing sit" (duduk pembakaran).

According to Jameel Kermalli, there are immense rewards for those who perform Shalat (prayer). Shalat serves as a foundation for other good deeds, ensuring their acceptance. It increases one’s *rizq* (sustenance/blessings) and wards off illness—which is why we are reminded to seek help through Shalat.

Research conducted in America confirms that Shalat can strengthen the immune systems of those who perform it regularly, helping them combat various diseases, including cancer. The study also highlights significant spiritual, physical, and moral benefits for those who are diligent in their prayers. The bodies of those who pray rarely contain excessive levels of interleukins—immune proteins associated with various age-related diseases, as well as issues concerning immune function, stress, and acute illnesses. Researchers believe that this act of worship fosters patience and resilience in the face of life’s trials, cultivating a tolerant and content spirit.

Furthermore, various medical studies have focused on the specific movements performed during Shalat ; for instance, the takbiratul ihram (the initial opening posture) is effective in promoting blood and lymph circulation, as well as strengthening the muscles of the arms. The ruku (bowing) posture is beneficial for maintaining the integrity and proper function of the vertebral column, which serves as the body's structural support and a hub for the nervous system. I’tidal—the posture assumed after ruku and before sujud (prostration)—acts as an effective exercise for the digestive system.

During sujud, the flow of lymph is directed toward the neck and underarm areas. Furthermore, because the heart is positioned above the brain, oxygen-rich blood can flow to the brain with maximum efficiency, which in turn enhances cognitive function.

There are two types of sitting postures: iftirosy (used during the first tahiyyat) and tawarruk (used during the final tahiyyat). They differ in the positioning of the feet, and both offer specific medical benefits. In the iftirosy position, the body rests on the base of the thigh, which is connected to the sciatic nerve (nervus ischiadius); this helps prevent pain in the hip/thigh region that could otherwise impair one's ability to walk. The tawarruk position is particularly beneficial for men, as the heel applies pressure to the urethra, the prostate gland, and the vas deferens. When performed correctly, this posture can help prevent impotence.

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Because "acts of worship for the afterlife" are, in fact, also beneficial for this life

Research by Dr. Andrew Newberg—a professor of radiology, psychology, and religious studies at the University of Pennsylvania—has found that individuals who are diligent in their religious practice possess thicker layers in certain areas of the brain compared to those who rarely pray. This is highly advantageous, as active brain layers help sharpen memory.

This finding aligns with research conducted by Robert Hummer, a sociologist and demographer, who began his study in 1992. He observed two groups: those who regularly attended church and those who never attended at all. Hummer found that, after eight years, the latter group faced a mortality risk twice as high as the former. People who are active in religious life generally lead more socially engaged lives; they form friendships, provide mutual support, and encourage one another to seek health check-ups.

Similarly, Prof. Dadang Hawari has stated that religious intervention serves as a crucial element in the healing process. Such intervention involves prayer combined with medical therapy—addressing biological, psychological, and social dimensions. The integration of a spiritual aspect into one’s life significantly influences the body’s internal mechanisms, both physiologically and psychologically.

Numerous studies reveal that the presence of a spiritual dimension in a person’s life profoundly affects how their body functions. In other words, those who are diligent in religious activities tend to have stronger immune systems than those who do not engage in such practices.

Research also indicates that increasing the time spent on religious observance helps maintain stable blood pressure, which in turn lowers the risk of cardiovascular diseases. The act of surrendering oneself and seeking assistance from the Almighty has been shown to help individuals navigate the various, often unsettling, challenges of daily life. Consequently, the anxieties we experience do not accumulate to the point of becoming overwhelming. Ibadah mahdah (acts of formal worship)—most notably prayer and fasting—are frequently interpreted primarily as matters concerning the afterlife. People often perform these acts with the hope of ensuring a smooth passage into Paradise in the hereafter. Yet, many have demonstrated that prayer, fasting, reciting the Quran, giving alms, and similar practices yield immediate, tangible effects on one’s daily life in this world. These benefits—whether physical, psychological, or social—are realized here and now.

One aspect that is often overlooked is that nearly all forms of "worship for the afterlife" are carried out through physical movements. Prayer, for instance, requires standing upright, bowing, prostrating, and so on; likewise, the Hajj pilgrimage demands excellent physical fitness. Beyond serving as a testament to the obedience of one’s physical body, this bodily engagement produces unexpected positive outcomes. While such physical obedience may initially stem from an internal, spiritual state, it subsequently serves to further reinforce that very spiritual devotion.

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Why? Because this world is a BRIDGE to the hereafter

One of the reasons for a weak work ethic among Muslims is a fundamental misunderstanding of what this world and the hereafter truly are. This leads to an incorrect approach toward wealth and labor. In essence, this world and the hereafter are integrated into a single, continuous system. Working diligently on worldly affairs and contributing to the prosperity of life in this world is not merely for the sake of a hedonistic existence; rather, it is also a means to fulfill the requirements of the hereafter. This world is a field—a place for cultivation—for the life to come. It is a space for us to journey, work, perform good deeds, and create, all of which serve as an investment toward happiness in the hereafter.

Therefore, this world should not be treated as an adversary. It is the sole vessel, tool, and bridge that allows us to reach Paradise. Consequently, one should avoid asceticism—a lifestyle or philosophy that advocates for the renunciation of all worldly pleasures and the infliction of self-imposed suffering as a way to draw closer to God. Prophet Muhammad (peace be upon him) once stated that those who provide food and necessities for themselves and their families are in a better position than those who spend all their time in acts of worship without making any effort to earn a living.

In this sense, deeds performed in this world are, in reality, deeds for the hereafter. One should not reject this world in favor of the hereafter, nor should one neglect the hereafter for the sake of worldly needs; both deserve equal regard. An individual who works with an orientation toward the hereafter will find their life in this world well-provided for. Whoever focuses on a single, ultimate goal—the life of the hereafter—will find that God provides sufficiently for their needs in this world.

Ultimately, a true Muslim does not view faith and daily endeavor as opposing forces, but as two sides of the same coin. Embracing the world with a high work ethic and a righteous intention transforms everyday labor—from building a business to caring for one's family—into acts of profound devotion. By building a prosperous, honorable, and impactful life today, we are not merely accumulating temporary worldly gain; we are actively constructing our eternal dwelling in the hereafter, step by step, work by work.

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We must WORK HARD, for the day and the night have been created for this purpose

Allah has ordained the day and the night to be filled with appropriate activities (Al-An’am: 60)—sleeping at night and working during the day. Getting optimal sleep at night is essential and aligns with sunatullah (the natural laws established by Allah). "And it is He who made the night for you as a garment, and sleep for rest, and He made the day for rising and striving." (Al-Furqan: 47). The Messenger of Allah (peace be upon him) would sleep during the early part of the night and wake up during the last third of the night.

At night, our bodies undergo a detoxification process (the removal of toxins), which, in certain stages, requires us to be asleep. From 9:00 PM to 11:00 PM, detoxification occurs within the lymphatic system (the immune system); the following two hours focus on the liver, and the next two hours on the gallbladder. This detoxification process is most effective when we are in a deep sleep. Then, from 3:00 AM to 5:00 AM, the lungs undergo detoxification—which is why we may often find ourselves coughing during this time. Finally, from 5:00 AM to 7:00 AM, the large intestine undergoes detoxification; this is when we feel a natural urge to urinate, and it is also the ideal time for a regular bowel movement.

The harmonization of divine command, the Prophet’s example, and the body’s biological mechanisms conveys a fundamental message: one’s hard work and achievements during the day are deeply dependent on the discipline and quality of one’s rest at night. By respecting the natural recovery cycle designed by God for the nighttime, an individual not only fulfills their physical needs but also cultivates the optimal physical stamina, mental clarity, and spiritual readiness required for the day ahead. Thus, waking up early ceases to be merely a daily routine; it becomes a moment of biological and spiritual transition—a gateway to stepping out, striving with maximum effort, and overcoming the day’s challenges with a full reservoir of energy.

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Because setting an example is more effective than giving advice (mere words)

 

Dakwah (Islamic outreach/proselytizing) is an activity that involves calling, inviting, and summoning people to believe in and obey Allah SWT, in accordance with the principles of Islamic aqidah (faith), sharia (law), and akhlaq (morality). The term dakwah is derived from the verb da'a-yad'u, which means a call, a summons, or an invitation.

There are several forms of dakwah: dakwah fardiah (individual outreach, directed at a small, limited number of people); dakwah ammah (public outreach, utilizing oral media); dakwah bil-lisan (outreach through speech, such as lectures or direct communication); and dakwah bil-haal (outreach through concrete action). The purpose of dakwah bil-haal is for the recipient (al-mad'u) to follow the behavior of the da'i (the person conducting the outreach); this approach is believed to have a profound influence on the recipient.

Upon his arrival in the city of Medina, the Prophet Muhammad SAW employed dakwah bil-haal—for instance, by establishing the Quba Mosque and uniting the Ansar (the local helpers) and the Muhajirin (the migrants). Setting a good example—acting as a role model—was the approach chosen by the Prophet Muhammad SAW to transform the character of the ummah (community), and he succeeded in doing so within a span of just 23 years.

Dakwah bil-haal is also referred to as "developmental dakwah," as it is considered particularly effective when addressing social issues such as unemployment and poverty. In his dakwah, the Prophet Muhammad SAW did not merely preach, teach, educate, or provide guidance; he also served as an uswatun hasanah (an excellent role model). He provided practical examples and took a keen interest in—while offering direction for—socio-economic life, including activities such as farming, animal husbandry, and trade.

In dakwah bil-haal, activities are not confined to mosques, discussion forums, or religious study circles; rather, they take place directly within the arena of everyday life. This form of da'wah (Islamic outreach) takes place in impoverished settlements, hospitals, on board ships, in commercial and employment hubs, and within factories. Da'wah bil-haal—outreach through action—encompasses tangible deeds, such as the wealthy extending a helping hand to the poor, providing legal protection, and so forth. When someone is hungry and has nothing to eat, what they need is certainly not mere advice. Therefore, various forms of material support—such as free food, milk, clothing, medical care, business capital, funding for public infrastructure, and educational scholarships—all fall under the category of da'wah bil-haal.

Allah (SWT) is deeply displeased with those who frequently instruct others to do things while failing to practice what they preach. "Great is the hatred in the sight of Allah that you say that which you do not do" (Ash-Saff: 3).

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Working is classified as JIHAD

Islam highly extols the value of work and hates laziness. The Prophet advised his people to always pray every morning and evening to avoid laziness. "O Allah, protect me from weakness and laziness." Muhammad said: "Seeking halal sustenance is an obligation for every Muslim."

In another hadith it is stated: "Trying to seek sustenance after performing the prayer, one obligation after the obligation to pray." So high is the position of seeking sustenance. Therefore, Allah reminds us of the obligation to pray and work in one verse in Surah Al Jumuah. The Prophet said: "Seeking halal sustenance is like a hero who fights on the battlefield and whoever falls asleep exhausted from work seeking halal sustenance, Allah forgives his sins when he falls asleep." On another occasion Muhammad SAW said: "Seeking halal sustenance is like fighting in the way of Allah."

Nowadays, many of us narrow the meaning of jihad. According to Said Aqil Siradj - lecturer at UIN Jakarta and Chair of PBNU - jihad includes building something for the good of many people, such as building roads, bridges or hospitals. This is because Islam aspires to build tamaddun (=civilization) through science, technology, culture and noble morals.

This is also why a person who supports widows and the poor is said to be like a warrior in the way of Allah, and like a person who always performs night prayers without stopping or like a person who always fasts without breaking the fast. In another hadith the command is read: meet Allah by being filial to your parents. If you have done it, it is the same as performing Hajj, Umrah and Jihad. A hadith narrated by Ahmad states: "Would you like me to tell you who among you I love the most, and who will sit closest to me on the Day of Resurrection?" When those present replied in unison that they would, he said: "Those with the best conduct."

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Taqwa is Indicated by the Quality of One’s Social Conduct (Muamalah)

The term "taqwa" (piety/God-consciousness) appears 251 times in the Quran. It is a central and exalted concept for understanding Islam, one that shapes our daily lives. Taqwa encompasses moral, character, behavioral, and economic dimensions.

Linguistically, taqwa means safeguarding something from harm or danger. It is an endeavor to keep oneself protected from that which is wrong or impure. In its simplest sense, the essence of taqwa is "fear"—specifically, the fear of anything that leads to sin. It entails fortifying oneself through total obedience to Allah, thereby shielding oneself from His punishment. Taqwa acts as a fortress, protecting an individual from actions or omissions that could invite divine retribution. It is described as the pinnacle of human achievement—the state of being the most noble of human beings (Al-Hujurat: 13). According to Sayyid Qutb, taqwa is a sensitivity of the heart, a refinement of feeling, and a constant, cautious vigilance against the "thorns" encountered in life.

In the context of one’s relationship with Allah (hablul minallah), the character of a person who possesses taqwa includes believing in the unseen (Al-Baqarah: 3–4), establishing prayer, spending from one’s provisions for the sake of others, maintaining certainty in the afterlife, restraining anger, being inclined to forgive, and promptly repenting upon committing a wrong. Furthermore, in terms of economic life, it is characterized by sound economic conduct. Thus, a person of taqwa possesses noble character and enjoys a robust economic standing—a reality that aligns with Allah’s promise. "If the people of the countries believed and were devout, We would surely bestow upon them blessings from the heavens and the earth (in the form of wealth, prosperity) (Al A'raf: 96). And, all dimensions of worship are steps towards advancing piety. The Koran contains the keys to achieving success, one of which is piety.

We know this hadith very well: Work hard for your world as if you will live forever, work hard for your afterlife as if you die tomorrow. Allah prefers Muslims who are strong in faith and economics to Muslims who are weak. Successful humans and communities are those who have noble character and receive abundant wealth from Allah. So, piety is one of the reasons for the decline in fortune. Taqwa is the key to sustenance. Whoever is pious is promised that he will be given sustenance from an unexpected direction [Ath Thalaq: 2-3].

Yes, we must be as confident as possible in the truth, awesomeness and magic of the Quran and Sunnah in showing the way of business. According to the book "Dare to be Rich, Dare to be Taqwa", the Koran and Sunnah are the "highway" that will make you rich. For those of you who want to be rich without limits with the blessings, mercy and grace of Allah, the Al-Quran and Sunnah are the most real, clear, faithful and true guides in taking your business to the gates of unlimited success (unstoppable success), achieving great success and indescribable happiness, not only in this world but also in the afterlife.

As a fruit of piety, a pious man will receive Allah's grace (At Taubah: 4), Allah will always be with his steps and thoughts (An Nahl: 128), benefit from what is read in the Koran (Al Baqarah: 2), be free from Satan's interference (Al A'raf: 35), be accepted for his deeds (Al Maidah: 27), and find ease after difficulties and find a way out after difficulties (Ath Thalaq: 2 and 4). Taqwa has direct implications for social life (muamalah). In a society whose members are devout, security will emerge in society, peace, justice and the spread of peace. The characteristics of a pious person are fulfilling the pillars of faith and Islam, keeping promises, being honest with Allah, himself and humans and maintaining trust. He loves his brother as he loves himself. A pious person is someone who never hurts or is unjust to others, acts fairly when angry and pleased, repents and always makes forgiveness to Allah.

Muamalah matters are very serious. We should be much more careful in our relationships with humans. If we wrong someone and that person doesn't want to forgive us, what can we do? Even praying and fasting as much as possible cannot erase the hurt we have caused. Hasn't it ever happened that a person was released from such long agony of torture after his mother forgave him?

At least the following five reasons can prove how serious the issue of muamalah is. First, the proportion between social verses (muamalah) and religious verses (mahdhah) in the Koran and hadith is 100 to 1. For example, in Surah Al Mukminun verses 1-9, the characteristics of a believer are that they pray fervently, avoid doing useless actions, keep their mandate and promises, and protect their honor from immorality. Second, with the muamalah principle, it is permissible to postpone or shorten individual worship if the time coincides with corporate worship. Third, worship that contains a social aspect is rewarded more than worship that is individual. The value of congregational prayer is 27 times greater than that of praying alone.

Fourth, related to kifarat. Mahdhah worship that is imperfect or invalidated because it violates certain taboos is compensated for in the form of something related to a social problem. Regarding husband and wife during fasting, they may be compensated by freeing their slaves, those who are unable to fast may be compensated by paying fidyah, and those who are not in ihram may be compensated by slaughtering a camel and dividing the meat. Finally, fifth, good deeds in the social sector receive greater rewards than sunnah worship. "Would you like me to tell you what degree is more important than prayer, fasting and sadaqah? The friend answered: of course. Namely reconciling two quarreling parties."

In the hadiths of Bukhari and Muslim there are several hadiths relating to this. From Abu Hurairah: "A person who tries to help widows and the poor is likened to a person who fights in the way of Allah, a person who wakes up praying all night and is like a person who fasts without stopping." How important is family and friendship relations, and reconciling disputes, so that people who break friendship relations will not enter heaven. Furthermore, from Ibn Umar: "A Muslim is a brother to another Muslim. ... whoever is able to fulfill his brother's wishes, then Allah will also be pleased to fulfill his wishes. Whoever relieves a Muslim of one hardship, Allah will relieve one of the hardships among the hardships on the Day of Judgment. Whoever covers the faults of a Muslim, then Allah will cover his faults on the Day of Resurrection."

Still relevant to this, a hadith from Abdullah bin Amru states that the best qualities in Islam are giving food and greetings, as well as someone who saves Muslims with his tongue and hands, moreover helping people to get a job. So, friends, don't insult a workshop owner, for example, who is able to employ several people and guarantee the livelihood of his workers' families, even though he doesn't attend the mosque all the time.
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To have FAITH means to ACT

Abul A’la Maududi clearly outlined this: "True faith is not merely a matter of the tongue. If we are cold and simply mutter the word 'blanket'—even if we repeat it a thousand times each night while clutching prayer beads—the cold will not subside. But if we actually procure a blanket and wrap it around ourselves, the cold will cease." Similarly, the great scholar Imam al-Bukhari—who acquired hadith from 1,080 teachers, all of whom were experts in the field—maintained that faith consists of both verbal profession and physical action.

Faith is not merely about believing, uttering a few words or phrases, and anchoring that conviction in one’s heart. It should be remembered that there are 77 branches of faith, many of which are explicitly tangible, physical activities. These branches include, for example: seeking knowledge, teaching others, performing ritual purification, establishing prayer, paying zakat (alms), fasting, fulfilling promises, upholding trusts, enjoining good and forbidding evil, obeying one’s parents, maintaining kinship ties, fulfilling the rights of one’s spouse and children, responding to greetings, visiting the sick, performing funeral prayers for a Muslim, honoring neighbors and guests, showing compassion toward children and respect toward the elderly, and reconciling those in conflict. It is evident that faith must be lived out very actively; one cannot fulfill these 77 branches of faith by simply remaining idle inside a mushala (prayer room) or mosque.

In more than fifty places, the Qur’an links faith with amal salih—which literally translates to "positive deeds." Vertical righteous deeds consist of ritual acts of worship, while horizontal righteous deeds encompass social, political, economic, and other forms of engagement that relate to fellow human beings.

Ultimately, faith is not a passive sentiment, but a dynamic force that demands expression through everyday choices and actions. When conviction moves from the heart to the hands, it transforms individual character and breathes life into the surrounding community. To truly claim faith, one must step beyond silent belief and actively embody it—turning devotion into tangible goodness that leaves a lasting, positive footprint on the world.

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